Lamp

---

NET Glossary: in Old Testament times, a small open pottery bowl with one or more lips to hold wicks for the oil; in New Testament times the lamp's rim curved inward completely enclosing the space for the oil except for a small opening at the top through which the oil was added; a long spout held the wick, and small handles were sometimes added

Lamp [EBD]

(1.) That part of the candle-sticks of the tabernacle and the temple which bore the light (Ex. 25:37; 1 Kings 7:49; 2 Chr. 4:20; 13:11; Zech. 4:2). Their form is not described. Olive oil was generally burned in them (Ex. 27:20).

(2.) A torch carried by the soliders of Gideon (Judg. 7:16, 20). (R.V., "torches.")

(3.) Domestic lamps (A.V., "candles") were in common use among the Hebrews (Matt. 5:15; Mark 4:21, etc.).

(4.) Lamps or torches were used in connection with marriage ceremonies (Matt. 25:1).

This word is also frequently metaphorically used to denote life, welfare, guidance, etc. (2 Sam. 21:17; Ps. 119:105; Prov. 6:23; 13:9).

Lamp [NAVE]

LAMP
Miraculously appeared at Abraham's sacrifice, Gen. 15:17.
For the tabernacle, Ex. 25:31-40; 37:17-22.
Kept burning at night in the tabernacle and cared for by priests, Ex. 27:20, 21; Lev. 24:2-4.
Figurative
Job 18:6; Psa. 119:105; Prov. 13:9; 20:20; Isa. 62:1; Jer. 25:10; Zeph. 1:12; Matt. 6:22; 2 Pet. 1:19; Rev. 21:23.
Symbolical:
Rev. 4:5; 8:10.
See: Lampstand.

Lampstand [NAVE]

LAMPSTAND
Of the Tabernacle
Made after divine pattern, Ex. 25:31-40; 37:17-24; Num. 8:4.
Place of, Ex. 26:35; 40:24, 25; Heb. 9:2.
Furniture of, Ex. 25:38; 37:23; Num. 4:9, 10.
Burned every night, Ex. 27:20, 21.
Trimmed every morning, Ex. 30:7.
Carried by Kohathites, Num. 4:4, 15.
Called The Lamp of God, 1 Sam. 3:3.
Of the Temple
Ten branches of, 1 Kin. 7:49, 50.
Of gold, 1 Chr. 28:15; 2 Chr. 4:20.
Taken with other spoils to Babylon, Jer. 52:19.
Symbolical
Zech. 4:2, 11; Rev. 1:12, 13, 20; 2:5; 11:4.

LAMP [SMITH]

1. That part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the temple before the holy of holies. (Exodus 25:37; 1 Kings 7:49; 2 Chronicles 4:20; 13:11; Zechariah 4:2) The lamps were lighted every evening and cleansed every morning. (Exodus 30:7,8)
2. A torch or flambeau, such as was carried by the soldiers of Gideon. (Judges 7:16,20) comp. Judg 15:4 The use in marriage processions of lamps fed with oil is alluded to in the parable of the ten virgins. (Matthew 25:1) Modern Egyptian lamps consist of small glass vessels with a tube at the bottom containing a cotton wick twisted around a piece of straw. For night travelling, a lantern composed of waxed cloth strained over a sort of cylinder of wire rings, and a top and bottom of perforated copper. This would, in form at least, answer to the lamps within pitchers of Gideon. "The Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps all night. This custom, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers. (2 Samuel 21:17; Proverbs 13:9; 20:20) On the other hand, the keeping up of a lamp?s light is used as a symbol of enduring and unbroken succession. (1 Kings 11:36; 15:4; Psalms 132:17) " --McClintock and Strong.

LAMP; LAMPSTAND [ISBE]

LAMP; LAMPSTAND - lamp'-stand (nir, ner, lappidh, Phoenician lampadh, whence lampas; luchnos is also used): Ner or nir is properly "light" or "a light-giving thing," hence, "lamp," and is so rendered in the Revised Version (British and American), but often "candle" in the King James Version. Its use in connection with the tabernacle and the temple (Ex 25:37 ff; 2 Ch 4:20 f), where oil was employed for light (Ex 35:14; Lev 24:2), shows that this is its proper meaning. Lappidh is properly "a torch" and is thus rendered generally in the Revised Version (British and American), but "lamp" in Isa 62:1, where it is used as a simile. the King James Version renders it "lamp" usually, but "torch" in Nah 2:3 f; Zec 12:6. In Job 12:5 the Revised Version (British and American) renders it "for misfortune," regarding it as composed of the noun pidh, and the preposition l-. Lampas in Greek corresponds to it, but luchnos is also rendered in the Revised Version (British and American) "lamp," while the King James Version gives "candle," as in Mt 5:15 and corresponding passages in the other Gospels.

1. Forms and History:

Lamps were in use in very remote times, though we have few allusions to them in the early history of Egypt. There are indications that they were used there. Niches for lamps are found in the tombs of Tell el-Amarna (Archaeological Survey of Egypt, Tell el-Amarna Letters, Part IV, 14). Lampstands are also represented (ibid., Part III, 7). Torches were of course used before lamps, and are mentioned in Gen (15:17 the Revised Version (British and American)), but clay lamps were used in Canaan by the Amorites before the Israelites took possession. The excavations in Palestine have furnished thousands of specimens, and have enabled us to trace the development from about 2000 BC onward. The exploration carried out at Lachish (Tell Hesy) and Gezer (Tell Jezer) by the Palestine Exploration Fund has given ample material for the purpose, and the numerous examples from tombs all over Palestine and Syria have supplied a great variety of forms.

2. Figurative Use:

"Lamp" is used in the sense of a guide in Ps 119:105; Prov 6:23, and for the spirit, which is called the lamp of Yahweh in man (Prov 20:27), and it of course often signifies the light itself. It is used also for the son who is to succeed and represent his father (1 Ki 15:4), and it perhaps is employed in this sense in the phrase, "The lamp of the wicked shall be put out" (Job 21:17; Prov 13:9; and perhaps Job 18:6).

The early Canaanite or Amorite lamp was a shallow, saucer-like bowl with rounded bottom and vertical rim, slightly pointed or pinched on one side where the lighted end of the wick was placed. This form continued into Jewish times, but was gradually changed until the spout was formed by drawing the rim of the sides together, forming a narrow open channel, the remainder of the rim being rolled outward and flattened, the bottom being also flattened. This was the early Hebrew pattern and persisted for centuries. The open bowl was gradually closed in, first at the spout, where the rim of one side was lapped over the other, and finally the whole surface was closed with only an orifice in the center for receiving the oil, and at the same time the spout was lengthened. This transformation is seen in lamps of the Seleucid period, or from around 300 BC. These lamps have usually a circular foot and sometimes a string-hole on one side. The next development was a circular bowl with a somewhat shorter spout, sometimes being only a bulge in the rim, so that the orifice for the wick falls in the rim, the orifice for filling being quite small at the bottom of a saucer-like depression in the center of the bowl. There is sometimes a loop handle affixed on the side opposite to the spout. Sometimes the handle is horizontal, but commonly vertical. This form is called Roman, and the bowl is often ornamented with mythological human or animal figures (Fig. 5). Other forms are elongated, having numerous wick holes (Fig. 6). The mythological and animal forms were rejected by the Jews as contrary to their traditions, and they made lamps with various other designs on the bowl, such as vine leaves, cups, scrolls, etc. (Figs. 7-11). One very marked Jewish design is the seven-branched candlestick (Ex 25:32) of the temple (Fig. 12). The lamps of the parable of the Ten Virgins were probably similar to these (Mt 25:1 ff). The latest form of the clay lamp was what is called Byzantine, the bowl of which has a large orifice in the center and tapers gradually to the spout (Fig. 13); they are ornamented commonly with a palm branch between the central orifice and the wickhole, or with a cross. Sometimes there is an inscription on the margin (Fig. 13). The words on this read Phos ku(riou) pheni pasin kale,"The light of the Lord shines to all (beautifully?)." Others read, "The Lord is my light"; "beautiful light," etc. These inscriptions determine the period as being Christian. In Roman times, and earlier also, bronze was much used for the finer lamps, often with covers for the orifice and sometimes with chain and ring for hanging. Very elaborate designs in this material occur.

These terra-cotta lamps are found in the tombs and burial places throughout Palestine and Syria, and they were evidently deposited there in connection with the funeral rites. Very few are found in Canaanite tombs, but they become numerous in later times and especially in the early Christian centuries. The symbolism in their use for funeral purposes is indicated by the inscriptions above mentioned (see PEFS, 1904, 326 ff; Explorations in Palestine, by Bliss. Maclister and Wunsch, 4to, published by the Palestine Exploration Fund). These lamps were used by the peasants of the country down to recent times, when petroleum has superseded olive oil for lighting. The writer has seen lamps of the Jewish and Roman period with surface blackened with recent usage. Olive oil was commonly used, but terebinth oil also (Thomson, LB, III, 472).

H. Poster